The Be’er Heitiv, in Orech Chaim [162:1], and the Mishna Berurah, in [162:3], write that immediately after Sim Shalom, one should say the verse, “Yi’h’yu l’ratzon imrei fi, v’hegyon libi l’fonecha, Hashem Tzuri v’Go’ali – May the words of my mouth find favor, and so too the thoughts of my heart before You, Hashem, my Strength and my Redeemer.” By saying this closing verse before saying Elokai notzar, it enables us, if needed, to interrupt Elokai notzar and answer Kedusha, Kadesh, Borchu or other various important prayers. The Mishna Berurah [162:8] cites the Seder Hayom who emphasizes that this verse of Yi’h’yu l’ratzon is mesugal, has special powers for many things and it greatly helps that our prayer should be accepted and that we not be turned away empty handed.
The Seder Hayom points out that this petition starts with the letter yud and ends with the letter yud. Moreover, it contains ten words and there are exactly ten yuds in the pasuk, it has 42 letters, and its secrets are very great. Although he doesn’t elaborate on what the preponderance of the letter yud alludes to, I would like to take a stab at it.
The Gemara in Menachos teaches us that Olam Haba, was created with the letter yud, thus pointing to its loftiness and spiritual prowess. I believe this is why the letter yud is the only letter of the alef beis that doesn’t touch the ground; since it belongs to another world. Also in grammar, a yud indicates that something is mine. Thus, bayis means house, and beisi is my house (with the inclusion of the yud). Similarly, shulchan is a table and shulchani is my table. This is because only what I put away for the next world is really mine. Anything else is just on loan until the grave. Similarly, the letter yud in grammar indicates the future. Shor means to sing while yashir (with the inclusion of the yud) means will sing.
I believe another purpose of the multiple yuds is to invoke the power of the minyan, the quorum of ten in which we are praying (since yud in gematria equals 10). That gives our prayers great potency as the verse testifies, “Pado b’shalom nafshi ki berabim hayu imadi – Redeem in peace my soul for many were with me when I prayed.”
Finally, it is possible that the yud attests to the fact that we are Jewish. As we say colloquially, ‘I am a Yid’ or ‘We are Yidden.’ We are referred to as a Yid for all of our national names start with a yud: Yehudim, Yeshurun and Yisrael. Thus, we are invoking the fact that we are children of Avraham, Yitzchak and Yaakov, and therefore worthy to be answered.
Perhaps the fact that this posuk starts and ends with a yud invokes the power of the Ineffable Name which is written Yud-Hei-Vav-Hei and the way it is pronounced, Alef-Daled-Nun-Yud. Together, the written and pronounced Names start with a yud and end with a yud. The Dvar Aharon, zt”l, zy”a, Hy”d, explains in his remarkable Haggadah that this is the significance of the Name Hashem as found in siddurim, Yud-Yud, which refers to the Ineffable Name when it is written as above, and contains from yud to yud.
The fact that the pasuk is 42 letters alludes to one of the Ineffable Name of Hashem which has 42 letters. Perhaps it also alludes to the merit of Torah study, whose central commandment is stated in the verse “V’dibarta bam,” speak about them (Ran, in Masechtas Nedarim) and the word bam is numerically 42.
The Eitz Yosef explains, “Yi’hi’yu l’ratzon imrei fi – May it be favorable, the words of my mouth,” refers to those prayers that we were able to express. “V’hegyon libi l’fonecha – The thoughts of my heart before You,” alludes to prayers that we are not able to articulate. Furthermore, it could refer to things which we are not even fully aware that we need and are yet missing. These too, may they also be accepted before You.
The Iyun Tefillah however explains hegyon libi, the thoughts of my heart, refers to those parts of the prayer that we paid attention to and had proper concentration. “Yi’hi’yu l’ratzon imrei fi – May it find favor, the words of my Mouth,” refers to those prayers where we spaced out or were daydreaming and we ask that, in the merit of those prayers where we were concentrating, Hashem should accept our mere lip service as well.
I always thought there was another intent in this petition. We are saying contritely ‘Hashem, even though I only offer You imrei pi, mere words, please take into account hegyon libi, the thoughts of my heart. I really want to pay attention; it’s just that the Yeitzer Hara gets the better of me and distracts me.
In the merit of our heightened awareness of our daily petitions, may Hashem bless us with long life, good health, and everything wonderful.
Transcribed and edited by Shelley Zeitlin.
